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(53) While he yet sticks in the old Man of Wrath and Death, and fits also in his Heaven, he sees through both; in such a Manner also he sees the Stars and Elements. For in God there is no Place of Hinderance; for the Eye of the LORD beholds all.

(62) Therefore now if we will speak of our native Country, out of which we are wandered with Adam; and will tell of the Resting- Place of the Souls; we need not to scast our Minds far off; for far off and near is all one and the same Thing with God; the Place of the Holy Trinity is all over. Heaven and Hell is [every where] all over in this World, and the Man (Christ) dwells all over, for he has laid off the Corruptibility, and has swallowed up Death, as also that which is [fragile or] temporal, and he lives in God; his Body is the substance of the Element, which out of the Word of the Mercifulness, is from Eternity generated out of the Gates of the Deep; it is the Habitation, where the Sharpness of God breaks open the Darkness, where the eternal Virtue [or Power] appears in Wonders; and it is the Tincture of the Deity, which is before God, out of which the heavenly Virtues are generated; its name is wonderful; the earthly Tongue cannot express it.

(77) Thou wilt say, How? God dwells in Heaven. O! thou blind Mind, full of Darkness; the Heaven where God dwells is also in thee, as Adam was both upon Earth, and also in Paradise at once; and give not Way to Antichrist to direct thee aloft without [the Place of] this World above the Stars, for he tells thee Prophet David says: If I fly to the Day-break, or into Hell, thou art there. Also where is the Place of my Rest? Am not I he that fills all Things? Yet I behold the miserable and those that are of a broken Spirit, and I will dwell in them: Also, / will dwell in Jacob, and my Tabernacle shall be in Israel: Understand it right, he will dwell in the contrite and broken Spirit, which breaks the Gate of Darkness, he will press into that [Spirit.]

(17) Now if we will lift up our Minds, and seek after the Heaven wherein God dwells, we cannot say that God dwells only above the Stars, and has inclosed himself with the Firmament which is made out of the Waters, in which none can enter except it be opened (like a Window) for him; with which Thoughts Men are altogether befooled [and bewildered.] Neither can we say (as some suppose) that God the Father and the Son are only with Angels in the uppermost inclosed Heaven, and rule only here in this World by the Holy Ghost, who proceeds from the Father and the Son. All these Thoughts are void of the very Knowledge of God. For then God should be divided and circumscriptive, like the Sun that moves aloft above us, and sends its Light and Virtue to us, whereby the whole Deep becomes light and active all over.

(70) this is the true Being of God in Heaven, yea Heaven itself: If thy Eyes were opened, thou shouldst see it plainly and clearly on Earth, in that Place where thou art at present.

(43) When thou beholdest the Deep betwixt the Stars and the Earth, canst thou say, that is not God, or there God is not? O, thou miserable corrupted Man! be instructed; for in the Deep above the Earth, where thou seest and knowest nothing, and sayest there is nothing, yet even there is the high-holy God in his Trinity, and is generating there, as well as in the high Heaven aloft above this World. Or doth thou think, that he departed and went away from his Seat where he did sit from Eternity, in or at the Time of the Creation of this World? O no; that cannot be, for though He could himself do so, He cannot do it, for He himself is All: And as little as a Member of the Body can be rent off from itself, so little can God also be divided, rent, or separated from being every where.

(28) If a Man will see God the Son, he must once more look upon natural Things; otherwise I cannot write of him: The Spirit indeed beholds him, but that can neither be spoke nor written; for the Divine Being consists in Power, which can neither be written nor spoke.

(103) And this now is the earthly God of blind Men, which they love and honour, and leave the living God, who stands hidden in the Center, sitting in his Seat. For the dead Flesh comprehends only a dead God, and longs also only after such a dead God. But it is such a GOD, as has thrown many Men headlong into Hell.

(48) When thou beholdest the Deep above the Earth, thou oughtest not to say, that it is not the Gate of God, where God in his Holiness dwells: No, no, think not so; for the whole holy Trinity, God the Father, Son, and Holy Ghost, dwells in the Center under the Firmament of Heaven, but that very Firmament cannot comprehend him.

(19) The true Heaven, wherein God dwells, is all over, in all Places [or Corners,] even in the Midst [or Center] of the Earth. He comprehends the Hell where the Devils dwell, and there is nothing without God. For wheresoever he was before the Creation of the World, there he is still, viz. in himself; and is himself the Essence of all Essences: All is generated from him, and is originally from him. And he is therefore called God, because he alone is the Good, the Heart, or [that which is] best; understand, he is the Light and Virtue, [or Power,] from whence Nature has its Original.

(93) And how should there be one who could behold the heaven, and who is there that could understand the things of heaven and see a soul or a spirit and could tell thereof, or ascend and see all their ends and think them or do like them?

(54) If Man's Eyes were but opened, he should see God every where in his Heaven: for Heaven stands in the innermost Birth or Geniture every where. [See v. 49. and ch. 26. v. 54.]

(10) This is why Zeus, although the oldest of the gods and their sovereign, advances first towards that vision, followed by gods and demigods and such souls as are of strength to see. That Being appears before them from some unseen place and rising loftily over them pours its light upon all things, so that all gleams in its radiance; it upholds some beings, and they see; the lower are dazzled and turn away, unfit to gaze upon that sun, the trouble falling the more heavily on those most remote.

Of those looking upon that Being and its content, and able to see, all take something but not all the same vision always: intently gazing, one sees the fount and principle of Justice, another is filled with the sight of Moral Wisdom, the original of that quality as found, sometimes at least, among men, copied by them in their degree from the divine virtue which, covering all the expanse, so to speak, of the Intellectual Realm is seen, last attainment of all, by those who have known already many splendid visions.

The gods see, each singly and all as one. So, too, the souls; they see all There in right of being sprung, themselves, of that universe and therefore including all from beginning to end and having their existence There if only by that phase which belongs inherently to the Divine, though often too they are There entire, those of them that have not incurred separation.

This vision Zeus takes, and it is for such of us, also, as share his love and appropriate our part in the Beauty There, the final object of all seeing, the entire beauty upon all things; for all There sheds radiance, and floods those that have found their way thither so that they too become beautiful; thus it will often happen that men climbing heights where the soil has taken a yellow glow will themselves appear so, borrowing colour from the place on which they move. The colour flowering on that other height we speak of is Beauty; or rather all There is light and beauty, through and through, for the beauty is no mere bloom upon the surface.

To those that do not see entire, the immediate impression is alone taken into account; but those drunken with this wine, filled with the nectar, all their soul penetrated by this beauty, cannot remain mere gazers: no longer is there a spectator outside gazing on an outside spectacle; the clear-eyed hold the vision within themselves, though, for the most part, they have no idea that it is within but look towards it as to something beyond them and see it as an object of vision caught by a direction of the will.

All that one sees as a spectacle is still external; one must bring the vision within and see no longer in that mode of separation but as we know ourselves; thus a man filled with a god- possessed by Apollo or by one of the Muses- need no longer look outside for his vision of the divine being; it is but finding the strength to see divinity within.

(58) Now open here the Eyes of thy Spirit, and behold God thy Creator. Question. Here now the Question is, From whence has Heaven, or whence borrows it, this Power, that it causeth such Mobility in Nature? Answer.

(101) Behold, that which the Ancients have invented and taught, is not the Ground. They took upon them to measure how many Hundred Thousand Miles it is to P the Heaven whither Christ is gone. They did it to this End, that they might be Gods upon Earth themselves, as their invented Kingdom shows and declares, which stands merely in Babel. Behold, when we speak of the Thrones, it is quite another Thing than that they mean; and their Blindness and Ignorance is found, though there is a Spirit in their Knowledge which is not so much rejected; but that Spirit is not [or comes not] ex Ternario Sancto [out of the Holy Ternary,] out of the Body of Jesus Christ, but it is out of the high Eternity, which flies up above the Thrones; which may be mentioned in another Place.

(116) This, as is mentioned above, is that fair, bright and holy Heaven, which is thus in the total Deity, which has neither Beginning nor End, whither no Creature with its Sense can reach.

(11) When thou beholdest the Deep, the Stars, the Elements, and the Earth, then thou comprehendest not with thy Eyes the bright and clear Deity, though indeed it is there and in them; but thou seest and comprehendest with thy Eyes, first Death, and then the Wrath of God, and the hellish Fire.

(11) This space betwixt heaven and earth and all the quarters are filled by Thee alone. Having seen this, Thy marvellous and awful form, the three worlds are trembling, O High-souled Being.

(40) He who sees the god who is in it, face to face, he who sees him dies there from his blows, except the gods who are there, and who are hidden to the glorious ones

(101) But if God did but once put away that Duskishness, which moves about the Light, and that thy Eyes were opened, then in that very Place where thou standest, sittest, or liest, thou shouldst see the glorious Countenance or Face of God and the whole heavenly Gate.